“Here he is!
He speaks openly!
But they say nothing
Can it be
That the authorities
That this is
καὶ ἴδε παρρησίᾳ λαλεῖ καὶ οὐδὲν αὐτῷ λέγουσιν. Μή
ποτε ἀληθῶς ἔγνωσαν οἱ ἄρχοντες ὅτι οὗτός ἐστιν ὁ Χριστός;
uniquely indicated that these inhabitants of Jerusalem said that Jesus was speaking
openly, boldly, or in public (καὶ ἴδε παρρησίᾳ λαλεῖ), but the Jerusalem
officials did not say anything to him (καὶ οὐδὲν αὐτῷ λέγουσιν). Perhaps these Jewish authorities or leaders (οἱ
ἄρχοντες) really truly (Μή ποτε ἀληθῶς) knew or recognized (ἔγνωσαν) that he
was the Christ (ὅτι οὗτός ἐστιν ὁ Χριστός), the Messiah. These people who lived in Jerusalem were
beginning to question their local authorities, probably members of the
Sanhedrin. Was Jesus really who he said
he was? Was he the Christ? Was he the Messiah? Doubts began to arise. There was no specific mention of the Jews
here, just the Jerusalem inhabitants and the Jewish authorities. If Jesus was so bad, why did he still allow
him to go around and preach and teach publicly without any consequences? Which side are you on in this debate about
Some of the people
Living in Jerusalem
‘Is not this the man
Whom they seek
Ἔλεγον οὖν τινες ἐκ τῶν Ἱεροσολυμειτῶν Οὐχ οὗτός ἐστιν
ὃν ζητοῦσιν ἀποκτεῖναι;
uniquely indicated that thus (οὖν) some (τινες) of the people living in Jerusalem
(ἐκ τῶν Ἱεροσολυμειτῶν) were saying or questioning (Ἔλεγον) whether this was
the man they were trying to kill (Οὐχ οὗτός ἐστιν ὃν ζητοῦσιν ἀποκτεῖναι). Once again, there is a reference to some vague
group of people in Jerusalem without any clear identification of who they
were. Certainly, the context seems to
indicate that these were people living in Jerusalem (Ἱεροσολυμειτῶν), not just
visiting. They questioned whether Jesus
was the man that the Jewish officials wanted to kill. He did not seem all that bad. They knew that there was an anti-Jesus
movement among the Jerusalem Jewish officials.
Do you know anyone who is anti-Jesus?
“Do not judge
With the right judgment!”
μὴ κρίνετε κατ’ ὄψιν,
ἀλλὰ τὴν δικαίαν κρίσιν κρίνατε.
uniquely added that Jesus said not to judge (μὴ κρίνετε) by outward appearances or features (κατ’ ὄψιν), but (ἀλλὰ) judge (κρίνατε) with right judgment (τὴν δικαίαν κρίσιν). Jesus aimed this reprove at the Jewish
leaders. He told them not to judge by
the outside appearance, ὄψιν,
a word used exclusively by John among the Greek biblical writers that
means the act of seeing, the sense of sight, the face, countenance, features, or
outward appearance. Instead, they were
to use right judgment. This was a
frequent synoptic topic also. People
only judged other people about how they looked rather than on their inner
selves. Do you often judge people by their
“A man receives
On the Sabbath
In order that
The law of Moses
May not be broken.
Are you angry
A man’s whole body
On the Sabbath?”
εἰ περιτομὴν λαμβάνει ἄνθρωπος ἐν σαββάτῳ ἵνα μὴ λυθῇ
ὁ νόμος Μωϋσέως, ἐμοὶ χολᾶτε ὅτι ὅλον ἄνθρωπον ὑγιῆ ἐποίησα ἐν σαββάτῳ;
uniquely indicated that Jesus said that a man (ἄνθρωπος) received circumcision (εἰ
περιτομὴν λαμβάνει) on the Sabbath (ἐν σαββάτῳ) in order that (ἵνα) the law of
Moses (ὁ νόμος Μωϋσέως) may not be broken (μὴ λυθῇ). Why were they angry with him (ἐμοὶ χολᾶτε) because
(ὅτι) he had made sound (ὑγιῆ ἐποίησα) an entire man or his whole body (ὅλον
ἄνθρωπον) on the Sabbath (ἐν σαββάτῳ)?
This was an allusion to chapter 5, when Jesus cured the man at the Sheep
Gate’s Pool in Jerusalem. Couldn’t Jesus
cure the man, since they perform circumcisions on the Sabbath also. This was a like a rabbinical argument about
the Mosaic law. Quite often the synoptic
gospels brought up this same question about Jesus curing on the Sabbath. Here the focus is on healing versus
circumcision. What kind of rest do you
observe on the Sabbath?
It is not from Moses,
But from your ancestral fathers.
On the Sabbath.”
διὰ τοῦτο Μωϋσῆς δέδωκεν ὑμῖν τὴν περιτομήν, — οὐχ ὅτι
ἐκ τοῦ Μωϋσέως ἐστὶν ἀλλ’ ἐκ τῶν πατέρων, — καὶ ἐν σαββάτῳ περιτέμνετε
uniquely indicated that Jesus said that Moses (διὰ τοῦτο Μωϋσῆς) gave them (δέδωκεν
ὑμῖν) circumcision (τὴν περιτομήν).
However, he quickly added that it was not from Moses (οὐχ ὅτι ἐκ τοῦ
Μωϋσέως ἐστὶν), but from their ancestral fathers (ἐστὶν ἀλλ’ ἐκ τῶν πατέρων). Thus, they circumcise a man (περιτέμνετε
ἄνθρωπον) on the Sabbath (καὶ ἐν σαββάτῳ).
This would be true if it is the eighth day after the birth of the male
child. They wanted to follow Leviticus,
chapter 12:3, that on the eight day after birth, the flesh of his foreskin
shall be circumcised. Circumcision is
the removal of the foreskin from the human male penis. This circumcision was and is a main feature
of Jewish male life. Although it goes
back to the time of Abraham and his covenant with Yahweh in Genesis,
chapter 17:10, it was also part of the Mosaic Levitical law. Thus, Moses did not institute the practice of
circumcision. However, sometimes today circumcision
is used as a treatment for certain medical conditions or for preventative
reasons. An estimated one-third of all males
worldwide are presently circumcised today. This procedure is most common among Muslims
and Jews and parts of Southeast Asia, and Africa. However, it is rare in Europe, Latin America,
parts of Southern Africa, and most of Asia. In the United States, rates of circumcision have
decreased to 58% in 2010. The oldest
documented evidence of circumcision comes from ancient Egypt, around 3,000 BCE,
although it was even practiced among many indigenous tribes throughout the
world. Various theories have been
proposed as to its origin including as a religious sacrifice, as a rite of
passage marking a boy’s entrance into adulthood, or as a way to identify a captured
slave. However, here it was part of the religious
law in Judaism. However, circumcision is
also found in Islam, as well as among Coptic and Ethiopian Orthodox Christians. According to Luke, chapter 2:21, Jesus
was circumcised on the eighth day at the Temple in following the Jewish law. Thus, circumcision on the eighth day was more
important than the Sabbath rest. Do you
know anybody that has been circumcised?
“Jesus answered them.
He told them.
All of you
ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτοῖς Ἓν ἔργον ἐποίησα καὶ
uniquely indicated that Jesus (Ἰησοῦς) answered (ἀπεκρίθη) them. He told them (καὶ εἶπεν αὐτοῖς) that he had
performed one work (Ἓν ἔργον ἐποίησα) that astonished all of them (καὶ πάντες
θαυμάζετε). That was in chapter 5:1-9,
when he cured the lame person on the Sabbath at the Sheep Gate pool. Unlike the synoptics, Jesus did not do a series
of faith healings or cures. Instead
there had been so far just the miracle at Cana and the healing of the man who
had been ill for 38 years. They were
astonished then, but why were they so critical now? Are you too critical of people?
“The crowd answered,
‘You have a demon!
Who is seeking to kill you?’”
ἀπεκρίθη ὁ ὄχλος Δαιμόνιον ἔχεις· τίς σε ζητεῖ
uniquely indicated that the crowd answered Jesus (ἀπεκρίθη ὁ ὄχλος). They said that Jesus had a demon (Δαιμόνιον
ἔχεις). They wondered who was trying or seeking
to kill Jesus (τίς σε ζητεῖ ἀποκτεῖναι)?
This crowd in the Temple thought that Jesus was foolish or demonic. Who did he think was trying to kill him? Was he paranoid? Jesus sounded like a deranged person who was
afraid that everyone was out to get him.
Do you think that people are against you and want to kill you?
“Did not Moses
Yet none of you
keeps the law.
Why do you seek
To kill me?”
οὐ Μωϋσῆς ἔδωκεν ὑμῖν τὸν νόμον; καὶ οὐδεὶς ἐξ ὑμῶν
ποιεῖ τὸν νόμον. Thi τί με ζητεῖτε ἀποκτεῖναι;
uniquely indicated the Jesus asked them if they did not have the Mosaic law
that was given to them (οὐ Μωϋσῆς ἔδωκεν ὑμῖν τὸν νόμον). However, none of them (καὶ οὐδεὶς ἐξ ὑμῶν) kept
this law (ποιεῖ τὸν νόμον). Jesus wanted
to know why were they trying or seeking to kill him (Thi τί με ζητεῖτε
ἀποκτεῖναι). This was a more direct
response to some of the Jewish religious and political leaders of Jerusalem. Jesus confronted them by saying that they
were not following the law of Moses.
Instead, they were wasting their time trying to plot to kill Jesus. Do you keep the law of Moses?
“Those who speak
On their own,
Their own glory.
But the one
The glory of him
Who sent him
There is nothing
False in him.”
ὁ ἀφ’ ἑαυτοῦ λαλῶν τὴν δόξαν τὴν ἰδίαν ζητεῖ· ὁ δὲ
ζητῶν τὴν δόξαν τοῦ πέμψαντος αὐτὸν, οὗτος ἀληθής ἐστιν καὶ ἀδικία ἐν αὐτῷ οὐκ
uniquely indicated that Jesus said those who speak on their own accord (ὁ ἀφ’
ἑαυτοῦ λαλῶν) seek (ζητεῖ) their own glory (τὴν δόξαν τὴν ἰδίαν). But the one who seeks (ὁ δὲ ζητῶν) the glory (τὴν
δόξαν) of him who sent him (τοῦ πέμψαντος αὐτὸν) is true (οὗτος ἀληθής ἐστιν). There is nothing false or unrighteous in him
(καὶ ἀδικία ἐν αὐτῷ οὐκ ἔστιν). The
veracity of the message would truly indicate the source of this message. Was greater glory given to the individual or
God? Seeking your own glory is a sign of
unrighteousness. This might be an
implied criticism of some Jewish Jerusalem leaders with their self-glorification
practices. Jesus always emphasized the
one who sent him. Do you seek your own
“Anyone who resolved
The will of God
Whether the teaching
Is from God
Or whether I am speaking
On my own.”
ἐάν τις θέλῃ τὸ θέλημα αὐτοῦ ποιεῖν, γνώσεται περὶ τῆς
διδαχῆς, πότερον ἐκ τοῦ Θεοῦ ἐστιν ἢ ἐγὼ ἀπ’ ἐμαυτοῦ λαλῶ.
uniquely indicated that Jesus said that anyone who resolved to do the will of
God (ἐάν τις θέλῃ τὸ θέλημα αὐτοῦ ποιεῖν) would know (γνώσεται) about this teaching
(περὶ τῆς διδαχῆς) whether it was from God (ἐκ τοῦ Θεοῦ ἐστιν) or whether Jesus
was speaking on his own accord from himself (ἢ ἐγὼ ἀπ’ ἐμαυτοῦ λαλῶ). If someone was really doing the will of God, they
would know whether this teaching of Jesus was from God or not, whether Jesus
was making this up on his own or not. Those
who did the will of God would be able to discern the veracity of the teachings
of Jesus. Can you tell whether the
teaching of Jesus is from God or not?